13.5.10

Yesterday I decided to read about לוחות הברית (the tablets of the covenants) to see how one might come to the interpretation that מלאך יהוה (the Angel of the LORD) wrote them. As a side note, there are some that claim that the Angel of the LORD is a pre-incarnated Yeshua, which is another topic altogether.

This brief investigation brought me to some interesting thoughts, not necessarily related to the Angel of the LORD.

First of all, the account of giving the tablets appears in Exodus 31:18 and Deuteronomy 9:10. In both places the same phrase is used that they were written באצבע אלהים (the finger of God). This seems to be the primary basis for this argument. To be fair I've never heard the argument developed fully, only references as if it is widely understood and accepted. Why are believers so uncomfortable with anthropomorphisms? Why does every reference, for example, to God's right hand have to be Yeshua?

As I looked at the passages I noticed some other things. The "Ten Commandments" are listed in Exodus 20, but the description of giving the tablets, referred to as לוחות הברית או לוחות העדות (the tablets of the covenant or of the testimony), isn't until chapter 31. In Deuteronomy the "Ten Commandments" are in chapter 5, but the tablets are given in chapter 9. What's interesting is that there are other commandments given in the chapters in between, in both books. My first thought was why then are the "Ten Commandments" thought of being the ones written on the tablets. Then as I read more I realized that it is indeed explicit in the text.ויגד לכם את בריתו אשר צוה אתכם לעשות עשרת הדברים ויכתבם על שני לחות אבנים (Deut. 4:13; cf. Ex. 34:28, Deut 10:4)

Clearly it is significant that God commanded to write these particular ten utterances on tablets of stone. But did He intend such a huge separation of understanding between these ten things (note that they are not all commandments) and the rest of His commandments? What I mean by this is the way some state that the Ten Commandments are what we must all keep for all time, but the rest of the Torah has passed away.

Maybe we get this division from Yeshua?The only reference Yeshua makes to the Ten Commandments, that I am aware of, is the well-known story of the "rich young man" (Matt 19; Mark 10).When asked what one must do to inherit eternal life Yeshua responded, "Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother, and love your neighbor as yourself". (Matt. 19:18)I only count 5 out of the ten, and he adds this thing about loving your neighbor (Lev. 19:18). Was his memory that bad?

When asked what is the greatest commandment, he forgot the "Ten Commandments" completely . He responded with love God (Duet 6:5) and love your neighbor (Lev. 19:18). All of the Torah and the Prophets hang on these two.

5.5.10

We can change the title of the blog if we so want. For now I chose the title "Truth" for very obvious and understandable reasons. After a discussion with ירמיה I wanted to help us focus our discussions with other people. My conversations with ליש over the past few years focused on issues of culture and a desire to create a new and authentic culture for us, and hopefully for our future families. As our discussions progressed we gravitated to more serious matters, mainly issues of truth.

Jewish vs. Christian

I have noticed that too often I, and we, are drawn into discussions in which we contrast Judaism and Christianity. This comparison can lead to confusion because it's mixing two separate, yet related issues. First and foremost we have issues of truth. Secondly, there are issues of culture.

Truth.

There are many issues, particularly dealing with the way we understand God and our interaction with Him, with which I disagree. It just so happens that these ideas have been developed within Christianity. But my problem is not that they are Christian ideas, but rather I don't think they are Biblically based. (In a later post I'll write about a few.) This distinction is crucial and it would solidify our stance. There will still be misunderstandings (as with Copernicus many don't grasp that the point is evaluating the Biblical texts), but we can at least do our part in being clearer. Hopefully this would help people understand we are not trying to attack Christians (even though we do have major issues with Christian theology).

Culture.

There are other issues, however, that are more cultural ,such as style of music. I think the understanding of music and it's role in the "service" is a matter of truth, but the style is cultural. The point here is very basic. If I'm going to chose a cultural style it makes the most sense to choose my own culture, which for some reason doesn't seem to be fully grasped in MJ congregations. Or perhaps it points to the fact that they believe X cultural is there own. I personally don't have a problem with organ music, for example, but I also don't think it is appropriate in a Jewish service (any Reforms Jews listening?). The same goes for Michael W. Smith.

He says בגדיהם in the plural - does this mean we have to 'make tassels' on every single piece of clothing? Not only, say, a shirt or tunic; but also pants, jackets, socks, pajamas, hats, kipot? But wait; ציצית is singular! Was God's intention that we make one huge tassel for all the garments of Israel? Or that we each have only one tassel? Or one tassel per garment? It's confusing!

The more I think about it, the more questions arise! Does תכלת just mean 'blue', or does it refer to the color of a special dye manufactured from a certain species of sea creature? Do the non-blue tassels have to be the same color as the garment, to show they are part of it? Or maybe they should be a different color, to highlight their special function?

What about current rabbinic practice: instead of adding tassels to regular garments, 'Orthodox' Jews simply make a separate, special piece of clothing with tassels to wear every day (טלית קטן). Does that satisfy the commandment of Torah? Or how about Reform-style practice, wearing no טלית קטן but a טלית גדול once a week (or a year)? Incidentally, do the tassels have to show on the outside, or can I tuck them into my other garments? Should women also have ציציות, or is this commandment just for men?

In just a few minutes, I've come up with several questions related to how to keep this commandment. And I could go on and on. The words of the מצוה do not themselves answer my questions. So what do I do? The response of rabbinic and rabbinic-like Judaisms has been to try to standardize every single detail, to answer every single possible question with an "authoritative" prescription. A council of rabbis (or other 'clerics') decides what "must" be done - and that becomes the "doctrine" or teaching of the religion or denomination.

My view is the opposite. If God left it unsaid, where do these councils get the hubris to impose conformity on a free people? To put themselves in the place of God and issue additional מצוות to כל עם ישראל? To forbid what is not forbidden by Torah itself? Why do they even want to control every aspect of everyone's behavior? Is this not totalitarianism?

The wording of this commandment, as well as many others, leaves open the possibility of a wide variety of forms or styles in observance. In my opinion, each of us should make an effort to keep this commandment. Personally, I see no problem with one person wearing טלית קטן every day, another wearing טלית גדול only on shabbat, a third attaching green (and blue) fringes to his yellow football shirt, and a fourth wearing a brown poncho with brown and blue fringes. What in the world is the problem with this?? Only fascists want to eliminate all variety from life and force everyone to think and act identically.

God said for us to have ציציות on our clothes as a visual reminder of His commandments; i.e., of how He wants us to live. We should therefore have ציציות on our clothes as a visual reminder of His commandments. What we should not do is to ignore this instruction completely. We should also not ignore it in part, (e.g.) by explaining away the need for a blue cord. Yet neither should we obsess over what isn't clear. Not all details have been given, leaving many questions open to a multiplicity of interpretations. The possible existence of a variety of practices (ways of keeping this commandment) should be viewed as a positive phenomena and deeply enriching to Jewish life. Most importantly, none of us should attempt to impose one particular interpretation of these unprescribed details on everyone else. That does violence to God's commandments and also to the creativity and freedom He has implanted in every human spirit.